'You'-- that is, not anybody else, you who are well acquainted
with my purpose, you who having heard my condition say ignorantly, 'please
say your purpose'. In answer to this, what would I say first? (237)

He says, if I say my state of restlessness in ardor, then
you say, 'Please say your purpose'. Although you're very well acquainted with
and aware of the purpose of my heart, and then feign ignorance. Now I ask
of you yourself: in answer to this question of yours, what ought I to say?
(294)

If when understanding the meaning of this verse we keep
in our minds a picture of some bad-tempered, powerful person and some oppressed,
helpless person, then this verse is understood with the greatest ease. When
I begin to tell you the state of my heart, then you grow angry and say, 'What
are you babbling about? Say your purpose-- after all, what do you want?' Now
you yourself do justice: when this state of affairs exists, then what would
I say, and with what hope would I say anything? This verse too is like what
Mirza has said in another place: {178,9}.
(421)

FWP:

Here's a remarkable riff of what I call 'word-exploration'
based on the word kahnaa , 'to say', which is used no
fewer than six times in two lines, in a variety of complex ways, including
quoted dialogue, anticipated dialogue, and idiomatic forms.

In the first line, the subjunctive 'I would say' [kahuu;N]
excellently conveys the sense that the speaker would try to say something,
but would then be at once cut off: 'you say' [kahte ho]
is in the habitual, so perhaps this scenario occurs over and over again. And
what you say is something like 'Please state your case' or 'Please get to
the point' [mudda((aa kahiye]; the polite imperative
verb here suggests not real courtesy but a dismissive, semi-bureaucratic indifference.
Here are some of the possible ways to read it:

=when I try to talk about my situation/condition, you insist
on hearing instead about my purpose/goal
=when I try to say something, you interrupt me and reject my words
=when I speak, you pretend not to have heard me, and demand that I speak up

In the second line, the speaker appeals for justice: 'only/emphatically you say' or 'you
yourself say' [tumhii;N kaho]. And what is the problem
being presented? The complaint has two readings, thanks to the versatility
of yuu;N : 'if you would say this' suggests that the
problem is that you would say the words quoted in the first line, mudda((aa
kahiye . And 'if you would speak like this' suggests that you would say
a variety of other dismissive, indifferent things as well.

But the best part is the final phrase, kyaa
kahiye . Here are some of its possibilities:

=something like 'what can I say?'-- an all-purpose colloquial
response, the verbal equivalent of a shrug of the shoulders
='what can anyone say? what words are there for such a situation?'-- a colloquial
form of the inexpressibility trope
='how remarkable! how extraordinary!'-- an exclamatory idiom that's often
used for praise, perhaps sarcastic praise of what astonishing behavior you
get by with
='what should one say?'-- a request for information: in such an untenable
situation, please tell me what kind of reply I should make

This verse-- and this whole ghazal in general-- offers a
case study in the idiomatic uses of kahiye (and sometimes
other polite imperatives as well). Grammatically kahiye
is the polite imperative of kahnaa , of course, and
it's certainly used that way, but very often it's used idiomatically, to apply
to proposed or approved behavior by a variety of grammatical persons, in a
variety of situations. (The same thing is done with baniye
in {209,5}.)

When it's part of the even more pithily idiomatic kyaa
kahiye , its expressive possibilities are further expanded; for examples
of such colloquial flexibility, see almost all the verses of {201}.

For a similarly complex treatment of batlaanaa
, 'to tell', see {46,7}.